[Meditational verses for the High Holidays].
[פסוקים וצרופי שמות על דרך הקבלה לראש השנה ולימים נוראים].

Format:

Book

Manuscript

Author/Creator:

Yaḥya, Avraham, 17th century.

Contributor:

Moldovan Family Judaica Collection (University of Pennsylvania)

Moldovan, Joseph, donor.

Moldovan, Susan, donor.

יעקב, מאורליינש.

משה, הדרשן.

האי בן שרירא גאון.

אזיקרי, אלעזר בן משה.

שפירא, נתן נטע בן שלמה.

Language:

Arabic

Hebrew

Subjects (All):

Cabala--Early works to 1800.

Cabala.

Messiah--Judaism--Early works to 1800.

Messiah.

Judaism--Prayers and devotions--Early works to 1800.

Judaism.

Judaism--Prayers and devotions.

Messiah--Judaism.

Genre:

codices (bound manuscripts)

miscellanies

Prayers.

Devotional literature.

Manuscripts, Hebrew.

Manuscripts, European.

Penn Provenance:

GIFT FROM THE MOLDOVAN FAMILY COLLECTION By Joseph T. Moldovan C'76 and Susan A. Moldovan C'76. Donated in Honor and Memory of Jean and Dr. Alfred Moldovan.

Physical Description:

10 leaves : paper ; 150 x 105 mm

Place of Publication:

[Italy?], [between 1600 and 1633]

[איטליה], [בין 1600 ל-1633]

Language Note:

Hebrew and Aramaic.

Summary:

This is a manuscript of a liturgical miscellany with many diverse kabbalistic elements to it. It begins with a silent prayer for the cantor on the High Holidays, supplying verses to meditate on and guaranteeing that the audience will not have a harmful verdict ("gezerah raʻah") for the upcoming year (f. 1r-1v). The prayer ends with additional texts, titled "Ḳabalot", of verses to recite with supplications; the first attributed to R.T. (likely a reference to Jacob of Orléans (died 1189), also known as Rabbenu Tam) and the second attributed to Rav Mosheh ha-Darshan (11th century Narbonne, f.1v-2r). Following this, after a space, is a transcription of a riddle which, by the use of notarikon, claims to develop a definite date for the arrival of the Messiah, based on Micah 2:12; the author attributes this text to "an ancient miscellany ("Ḳovets yashan") written by the wise R. Hai son of R. Sherira Ga'on, [and when] he was asked about the 'end-days of wonders'" ("Ḳets ha-pelaʼot," quoting Daniel 12:6); this attribution is to R. Hai b. Sherira Gaon (Iraq, 939-1038, f. 2r). Following this is a prayer for one to remove unwanted thoughts while praying (f. 3v). Also on that folio is the poem Yedid nefesh, with an inscription in a late 17th-century Sefardic cursive hand, "ידיד נפש לר' אלעזר", or "Yedid nefesh by R. Elazar." Following are the Ten Commandments as written in the Pentateuch (Exodus 20:1-14, f. 3v). Following this is the Tiḳune ha-Zohar chapter 17 (begining "Ribon ha-ʻolamim," f. 4r). Following is a page of commentary of practices for Rosh ha-Shanah and Yom Kippur, from the author's teacher; some of it is attributed to this teacher's correspondence with R.B.L. (unknown reference, f. 4v). Following is a kabbalistic dissertation (titled "Diḳduḳ") involving variations of verses drawn seemingly at random; this is followed by a colophon and the signature of the author (f. 6r). Following this is an amulet text. Following is a chart with terminology for the sefirot, attributed by the author to R. Natan Spira. At the bottom of the folio is further laws pertaining to behaviors for the High Holidays (f. 7r). Following this is a divine prayer with diagrams of the letter ṿaṿ in different vowel structures for the purpose of both recitation and meditation (f. 7v-9r). The manuscript finishes with a prayer for sea travelers to be protected from the dangers of ocean voyages.

This is a manuscript of a liturgical miscellany with many diverse kabbalistic elements to it. It begins with a silent prayer for the cantor on the High Holidays, supplying verses to meditate on and guaranteeing that the audience will not have a harmful verdict ("gezerah raʻah") for the upcoming year (f. 1r-1v). The prayer ends with additional texts, titled "Ḳabalot", of verses to recite with supplications; the first attributed to R.T. (likely a reference to Jacob of Orléans (died 1189), also known as Rabbenu Tam) and the second attributed to Rav Mosheh ha-Darshan (11th century Narbonne, f.1v-2r). Following this, after a space, is a transcription of a riddle which, by the use of notarikon, claims to develop a definite date for the arrival of the Messiah, based on Micah 2:12; the author attributes this text to "an ancient miscellany ("Ḳovets yashan") written by the wise R. Hai son of R. Sherira Ga'on, [and when] he was asked about the 'end-days of wonders'" ("Ḳets ha-pelaʼot," quoting Daniel 12:6); this attribution is to R. Hai b. Sherira Gaon (Iraq, 939-1038, f. 2r). Following this is a prayer for one to remove unwanted thoughts while praying (f. 3v). Also on that folio is the poem Yedid nefesh, with an inscription in a late 17th-century Sefardic cursive hand, "ידיד נפש לר' אלעזר", or "Yedid nefesh by R. Elazar." Following are the Ten Commandments as written in the Pentateuch (Exodus 20:1-14, f. 3v). Following this is the Tiḳune ha-Zohar chapter 17 (begining "Ribon ha-ʻolamim," f. 4r). Following is a page of commentary of practices for Rosh ha-Shanah and Yom Kippur, from the author's teacher; some of it is attributed to this teacher's correspondence with R.B.L. (unknown reference, f. 4v). Following is a kabbalistic dissertation (titled "Diḳduḳ") involving variations of verses drawn seemingly at random; this is followed by a colophon and the signature of the author (f. 6r). Following this is an amulet text. Following is a chart with terminology for the sefirot, attributed by the author to R. Natan Spira. At the bottom of the folio is further laws pertaining to behaviors for the High Holidays (f. 7r). Following this is a divine prayer with diagrams of the letter ṿaṿ in different vowel structures for the purpose of both recitation and meditation (f. 7v-9r). The manuscript finishes with a prayer for sea travelers to be protected from the dangers of ocean voyages.

Contents:

1. f. 1r-1v: [Tefilah] le-mi she-ʻover li-fene ha-tevah be-R.H. ṿe-Y. ha-K.

2. f. 2r: Ḳabalah / me-R. Mosheh ha-Darshan

3. f. 2r: Heʻteḳ ... meḳubal yashan [ʻal zeman ḳets ha-pelaʼot]

4. f. 3r: Tefilah yafah le-omro be-khol yom uve-khol zeman ha-tefilah

5. f. 3v: [Tefilah] le-hasir maḥshavot raʻim be-ʻet ha-tefilah

6. f. 3r: Yedid nefesh

7. f. 3v: [ʻAśeret ha-dibrot]

8. f. 4r: [Tiḳune ha-Zohar 17]

9. f. 4v: Dinim ha-shayakhim le-R.H. ṿe-Y.ha-K.

10. f. 5r-6r: Diḳduḳ [...] le-havin ule-horot amarot ṭehorot

11. f. 6v: [Ḳameʻa]

12. f. 7r: [Seder] be-khitve / ḥaveri ha-R.N. Śpira

13. f. 7v-9r: Seder ha-yiḥud ha-gadol ha-mesugal leha-shanah

14. f. 9v: Tefilat ha-yam ʻal kol tsarah she-lo tavo.

1. f. 1r-1v: [תפלה] למי שעובר לפני התיבה בר"ה ויה"כ

2. f. 2r: קבלה / מר' משה הדרשן

3. f. 2r: העתק ... מקובל ישן [על זמן קץ הפלאות]

4. f. 3r: תפלה יפה לאומרו בכל יום ובכל זמן התפלה

5. [תפלה] להסיר מחשבות רעים בעת התפלה

6. f. 3r: ידיד נפש

7. f. 3v: [עשרת הדברות]

8. f. 4r: [תקוני הזהר י"ז]

9. f. 4v: דינים השייכים לר"ה ויה"כ

10. f. 5r-6r: דקדוק [...] להבין ולהורות אמרות טהורות

11. f. 6v: [קמע]

12. f. 7r: [סדר] בכתבי / חברי הר"נ שפירא

13. f. 7v-9r: סדר היחוד הגדול המסוגל להשנה

14. f. 9v: תפלת הים על כל צרה שלא תבא.

9. f. 4v: Dinim ha-shayakhim le-R.H. ṿe-Y. ha-K.

Notes:

Ms. gatherings.

Title supplied by cataloger.

Collation: Paper, 10; 1², 2 detached leaves, 2² 3⁴; modern foliation in pencil, 1-10, center left recto.

Layout: Written in 18 to 26 lines on unruled pages; the original paper sizes are not determinable due to the clear evidence of trimming at some edges (for example, the bottom part of f. 4r), with other leaves formatted for their current size (for example, f. 3v, 5v); the manuscript may have originated as separate leaves later joined as a miscellany.

Script: Written in an Ashkenazic semicursive script, with highlights in square script, by multiple hands. The portion of text ascertaining the time of the arrival of the Messiah is written in a larger semicursive script, with a more Italian appearance and a lower slant, probably by another hand (f. 2r). One work is signed by the scribe after a small colophon (f. 6r). In the amulet text, the Tetragrammaton with tserufe shemot (formulaic tetragrammaton) is written in very large square script and three rows below, with the titles "śerafim - ḥayot - ofanim" at the ends, are written in vocalized smaller square script (f. 6v).

Decoration: Round enclosures in text ink of ṿaṿ combinations (with different vocalizations) scattered within the text (f. 7v-8v).

Origin: Written likely in northern Italy in the early 17th century by Abraham Yaḥya, or Yaḥiya; perhaps he was a relative of the prominent (and widespread) Yaḥiya family, with roots in 12th century Lisbon whose descendants at this period were prominent in Portugal, Spain, Italy, and Turkey. The dating of the manuscript is based on Yaḥya's friendship with a R. Natan Spira (f. 7r); likely a reference to R. Natan Note Spira of Kraków, a famed kabbalist and author of Megaleh ʻamuḳot, who lived 1585-1633. Also, the poem Yedid nefesh is attributed in this manuscript (f. 3r) to R. Eleazar Azikri (1533-1600), who printed it for the first time in 1600-1 in a volume he authored (Sefer ḥaredim, Venice: Daniel Zanetti, 1600-1601).

No binding; fragile remnants of sewing. Heavy wear and darkening on the leaves and writing.

Cited as:

UPenn CAJS Rar Ms 489.

Contains:

Jacob, of Orleans, -1189. Ḳabalot.

Moses, ha-Darshan, active 11th century. Ḳabalot.

Hai ben Sherira, 939-1038. Ḳets ha-pelaʼot.

Azikri, Eleazar ben Moses, 1533-1600. Yedid nefesh.

Spira, Nathan Nata ben Solomon, approximately 1585-1633. Seder.

יעקב, מאורליינש. קבלות.

משה, הדרשן. קבלות.

האי בן שרירא גאון. קץ הפלאות.

אזיקרי, אלעזר בן משה. ידיד נפש.

שפירא, נתן נטע בן שלמה. סדר.

OCLC:

1097354887

Access Restriction:

Access to this item is subject to staff review.